Let us now turn to our own case. “Bishop Augustin also,” says your author, “in his books on Free Will has these words: ‘Whatever
the cause itself of volition is, if it is impossible to resist it, submission to it is not sinful; if, however, it may be
resisted, let it not be submitted to, and there will be no sin. Does it, perchance, deceive the unwary man? Let him then beware
that he be not deceived. Is the deception, however, so potent that it is not possible to
guard against it? If such is the case, then there are no sins. For who sins in a case where precaution is quite impossible?
Sin, however, is committed; precaution therefore is possible.’”13361336 Augustin, De Libero Arbitrio, iii. 18 (50). I acknowledge it, these are my words; but he, too, should condescend to acknowledge all that was said previously, seeing
that the discussion is about the grace of God, which helps us as a medicine through the Mediator; not about the impossibility
of righteousness. Whatever, then, may be the cause, it can be resisted. Most certainly it can. Now it is because of this that
we pray for help, saying, “Lead us not into temptation,”13371337Matt. vi. 13. and we should not ask for help if we supposed that the resistance were quite impossible. It is possible to guard against
sin, but by the help of Him who cannot be deceived.13381338 Augustin gives a similar reply to the objection in his Retractations, i. 9. For this very circumstance has much to do with guarding against sin that we can unfeignedly say, “Forgive us our debt, as
we forgive our debtors.”13391339Matt. vi. 12. Now there are two ways whereby, even in bodily maladies, the evil is guarded against,—to prevent its occurrence, and, if
it happen, to secure a speedy cure. To prevent its occurrence, we may find precaution in the prayer, “Lead us not into temptation;”
to secure the prompt remedy, we have the resource in the prayer, “Forgive us our debts.” Whether then the danger only threaten
or be inherent, it may be guarded against.